Jaina Sutras Part I, passage 432

This mendicant who knows the time, the strength (of himself), the measure (of all things), the practice 2 , the occasion (for begging, &c.), the conduct, the religious precepts 3 , the true con- dition (of the donor or hearer), who disowns all things not requisite for religious purposes 4 , who is under no obligations, he proceeds securely (on the road to final liberation) after having cut off both (love and hate).

Jaina Sutras Part I, passage 264

Besides, if Mahavira was not the founder of a new sect, but as I have tried to prove, the reformer of an old one, it is very likely that he should vigorously have combated the opinions of his opponents, and defended those he had accepted or improved. The founder of a religion has to establish his own system, he is not so much in danger to become a mere controversialist as a reformer.

Jaina Sutras Part I, passage 1742

4 The text has down to 'with his whole seraglio/ But as no such words occur in the passage in question, they seem to point to the description in 115, which contains the latter part of thia passage.

Jaina Sutras Part I, passage 821

Using these three, the Venerable One sustained himself eight months. Sometimes thfe Venerable One did not drink for half a month or even for a month. (5)

Jaina Sutras Part I, passage 1518

I renounce all taking of anything not given, either in a village or a town or a wood, either of little or much, of small or great, of living or lifeless things* I shall neither take myself what is not given, nor

Jaina Sutras Part I, passage 1546

A mendicant, living thus 1 , self-controlled towards the eternal (world of living beings), the iftatchless sage, who collects his alms, is insulted with words by the people assailing him, like an elephant in battle with arrows. (2)

Jaina Sutras Part I, passage 1832

In that period, in thatt age, in the first month of summer, in the first fortnight, the dark (fortnight) of Aaitra, on its fourth day, the Arhat P&rsva, the people's favourite, descended from the Pri^ata Kalpa 2 , where he had lived for twenty SAgaropamas, here on the continent Gambtidvlpa, in Bharatavarsha, in the town of Benares ; and in the middle of the night when the moon was in conjunction with the asterism Vis&kh&, after the termination of h'is allotted length of life, divine nature, and existence (among the gods), he took the form of an embryo in the womb of the queen Vm&, wife of A^vasena, king (of Benares). (150)

Jaina Sutras Part I, passage 1493

exposing himself to the heat of the sun, with the knees high and the head low, in deep meditation, in the midst of abstract meditation, he reached Nirv#a 4 , the com- plete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and intuition, called Kevala. (25) When the Venerable One had become an Arhat and (7ina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons ; whence

Jaina Sutras Part I, passage 157

* JUftr&nga Sfttra I, 8, i, 2. * A*&r&uga Sfttra I, 8, 3, t.

Jaina Sutras Part I, passage 495

8 The commentary connects these words with the preceding sentence, saying that the accusative stands for the instrumental, by any one.

Jaina Sutras Part I, passage 1069

inquire after the requisites of, and the objections to, the lodging- place. The mendicant should explain them.

Jaina Sutras Part I, passage 67

2 The story is told with the same details by the Buddhists ; see Kern, Der Buddhismus und seine Geschichte in Indien, I, p. 249 (p. 195 of the original), and the Gainas in the Nirayivalt Sfttra.

Jaina Sutras Part I, passage 992

should share with his fellow-ascetics in the neigh- bourhood, who follow the same rules of conduct, are agreeable, and not to be shunned ; but if there are no fellow-ascetics, the same should be done as in case one has received too much food.

Jaina Sutras Part I, passage 596

man, free from acts, knows and sees the truth ; examining (pleasures) he does not desire them. (2) Knowing whence we come and whither we go, he leaves the road to, birth and death, rejoicing in the glorious (liberation). c All sounds recoil thence, where speculation has no room/ nor does the mind penetrate there 1 . The saint 2 knows well that which is without support 3 . (3)

Jaina Sutras Part I, passage 1090

If a monk or a nun beg for a couch of the above- detailed description, viz. one of Ikka/a-grass, &c., from him in whose house he lives, they may use it if they get it ; if not, they should remain in a squat- ting or sitting posture (for the whole night).

Jaina Sutras Part I, passage 1778

An elephant, a bull, a lion, the king of the moun- tains, and the ocean unshaken the moon, the sun, gold, the earth, well-kindled fire. II

Jaina Sutras Part I, passage 667

This has been declared by the awakened ones : The faithful should not give to dissenters food, &C M clothes, &c., nor should they exhort them (to give),

Jaina Sutras Part I, passage 633

greedy, sensual, ' do not care for abstract meditation and religious instruction : these men speak harshly unto the teacher/ It is a second folly of the slow- minded to call virtuous, calm, religiously living men worthless.

Jaina Sutras Part I, passage 874

2 Asaw^ae, the uncontrolled one; it denotes a layman or a householder.

Jaina Sutras Part I, passage 205

Our discussion has as yet been conducted on the supposi- tion that the tradition of the <7ainas as contained in their sacred books may on the whole be credited. But the intrin- sic value of this tradition has been called into question by a scholar of wide views and cautious judgment. Mr. Barth, in the Revue de THistoire des Religions, vol. iii, p.

Jaina Sutras Part I, passage 1768

forefingers, answering with (a salam) of his right hand a circle of thousands of joined hands of thou- sands of men and women, passing along a row of thousands of palaces, greeted by sweet and delightful music, as beating of time, performance on the Vtwd, Tftrya, and the great drum, in which joined shouts of victory, and the low and pleasing murmur of the people ; accompanied by all his pomp, all his splendour, all his army, all his train, by all his retinue, by all his magnificence, by all his grandeur, by all his ornaments, by all the tumult, by all the throng, by all subjects, by all actors, by all time- beaters, by the whole seraglio ; adorned with flowers, scented robes, garlands, and ornaments, &c.

Jaina Sutras Part I, passage 828

Without ceasing in his reflections, and avoiding to overlook them 2 , the Venerable One slowly wan- dered about, and, killing no creatures, he begged for his food. (12)

Jaina Sutras Part I, passage 902

This certainly is the whole duty, &c. (see end of lesson i).

Jaina Sutras Part I, passage 1848

The Arhat Pdmra, the people's favourite, had an excellent community of sixteen thousand .5rama#as with Aryadatta 2 at their head; (161) thirty-eight thousand nuns with Pushpa^tild at their head; (162) one hundred and sixty-four thousand lay votaries with Suvrata at their head; (163) three hundred and twenty-seven thousand female lay votaries with Sunanda at their head; (164) three hundred and fifty sages who knew the fourteen Pftrvas, &c.

Jaina Sutras Part I, passage 1679

1 Ala, windowa formed by flat stones which are perforated so ** to produce a network of more or less intricate design.

Jaina Sutras Part I, passage 1017

A monk or a nun, knowing that the layman has, for the sake of the mendicant, matted the lodging, whitewashed it, strewn it (with grass, &c.), smeared it (with cowdung), levelled, smoothed, or perfumed it (or the floor of it), should not use that lodging, which has been prepared by the giver himself, &c., for religious postures. But if it has been prepared by another person, &c., they may circumspectly use it for religious postures. (3)

Jaina Sutras Part I, passage 287

The words which follow, say& agayapanna;/e, explain the meaning of that quotation, aho ya r^o = say^, ^ata- m&#e dhire = 4gayapann^.;/e. The text continues pamatte bahiyA p&sa. This is probably a Pda of a *Sloka ; the rest of the sentence, appamatte sayd parakkame^^d, is the moral application of the pre- ceding one. We should therefore translate : ' Day and night exerting himself and steadfast/ i. e. always having ready wisdom. ' Look, the careless stand outside/ (there-

Jaina Sutras Part I, passage 1224

A monk or a nun, hearing any sort of sounds, should not speak about them in this way: 'This is a good sound, this is a bad sound;' considering well, they should not use such sinless, &c., language ; but they should call them good, if they are good ; bad, if they are bad ; considering well, they should use such sinless, &c., language. (17)

Jaina Sutras Part I, passage 1879

In that period, in that age the Arhat /?zshabha, the Ko^alian, in the first month of summer, in the first fortnight, the dark (fortnight) of A!aitra, on its eighth day, &c., (Marudevt), perfectly healthy her- self, gave birth to a perfectly healthy boy. (208)

Jaina Sutras Part I, passage 1547

Despised by such-like people, the wise man, with undisturbed mind, sustains their words and blows, as a rock is not shaken by the wind. (3)

Jaina Sutras Part I, passage 2004

What is understood by small caves or lairs ? Small caves or lairs are declared to be of five kinds : lairs of animals of the asinine kind, chasms, holes, cavities widening below like the stem of a palm tree, and wasps' nests. Monks and nuns, &c. (see 44, down to) inspect them. Those are the small caves or lairs.

Jaina Sutras Part I, passage 1838

4 Victory, victory to thee, gladdener of the world!' (see in, down to) Thus they raised the shout of victory. (156) Before the Arhat P&rrva, the people's favourite, had adopted the life of a householder, &c. (see 112, down to) indigent persons.

Jaina Sutras Part I, passage 426

Thus spake the hero 1 : 'Be careful against this great delusion ; the clever one should have done with carelessness by considering death in tranquillity, and that, the nature of which is decay (viz. the body) ; these (pleasures), look ! will not satisfy (thee). Therefore have done with them ! Sage, look ! this is the great danger, it should overcome none whom- soever. He is called a hero who is not vexed by (the hardships caused) by control. He should not be angry because the (householder) gives him little. If turned off, he should go. Thou shouldst conform to the conduct of the sages/ Thus I say. (4)

Jaina Sutras Part I, passage 1109

be obtained a stool, bench, bed, or couch, or pure, acceptable alms ; that there have not come nor will come ^Srama^as and Brhma#as, guests, paupers, and beggars ; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3)

Jaina Sutras Part I, passage 587

1 Fool, bdla ; the scholiast explains bdla as *SSkya or Parrvastha, an outsider, or a follower of P&rjva (?).

Jaina Sutras Part I, passage 523

That is a doctrine of the unworthy. But those who are teachers, have said : You have wrongly seen, wrongly heard, wrongly acknowledged, wrongly understood, in the upper, nether, and sidelong directions, in all ways wrongly examined it, when you say thus, speak thus, declare thus, explain thus : All sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this : there is no wrong in it. That is a doctrine of the unworthy. (4) But we say thus, speak thus, declare thus, explain thus :

Jaina Sutras Part I, passage 799

strong in control, he suffered, despising all shelter. Going outside once of a night, the Venerable One was able (to endure all hardships) in calmness. (15)

Jaina Sutras Part I, passage 588

2 For the same pain he has caused to others in this life, he will suffer in the life hereafter.

Jaina Sutras Part I, passage 1504

A Nirgrantha searches into his speech ; if his speech is sinful, blamable, &c. (all down to) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful, &c., then he may utter it.

Jaina Sutras Part I, passage 1841

In the second month of winter, in the third fortnight, the dark (fortnight) of Paushya, on its eleventh day, in the middle of the night, riding in his palankin called VL&1&, followed on his way by a train of gods, men, and A suras, &c. (Pdnrva) went right through the town of Benares to the park called A^ramapada, and proceeded to the excellent tree A^oka. There, &c. (see 116, down to) five handfuls.

Jaina Sutras Part I, passage 532

Those who are free from sinful acts are called an i din a 1 . Hence a very wise man should not be inflamed (by wrath). Thus I say. (3)

Jaina Sutras Part I, passage 11

48. THE VEDANTA-S0TRAS with Ramanuja's Sribhaya : G. Thibaut.

Jaina Sutras Part I, passage 2124

192,^193,249, 255. Vardhamanaka, 190. Vasish/^a, 274. Visish/^a, name of a gotra, 191, &c.,

Jaina Sutras Part I, passage 933

1 The subject asam^ae, the uncontrolled one, i.e. layman, stands in the singular, but the verb in the plural. The same irregularity occurs in the next paragraph. The commentator accounts for it simply by saying : ekava^anddhikdre pi Aanda- satv&t tadvyatyayena bahuvaana drash/avyam, pfirvatra v ekavaanam.

Jaina Sutras Part I, passage 2051

Aryava^ra, name of a Sakha, 293. Ascetic, compared to a warrior,

Jaina Sutras Part I, passage 2078

Madhyama, name of a Sakha, 293. Madhyamika (Mi/mnilla),name of

Jaina Sutras Part I, passage 1432

months of it being left ; in the fourth month of sum- mer, in the eighth fortnight, in the light fortnight of Ashd^a, on its sixth day, while the moon was in conjunction with Uttaraphalgunl, the Venerable Ascetic Mahvtra descended from the great Vimdna 1 , the all-victorious and all-prosperous Pushpottara, which is like the lotus amongst the best (and highest flowers), and like the Svastika and Vardham^naka amongst the celestial regions, where he had lived for twenty Sdgaropamas till the termination of his allotted length of life, (divine) nature and existence (among gods).

Jaina Sutras Part I, passage 1055

7. Here, in the east, &c. They accordingly give, for the sake of many sorts of tSrama/zas 1 , after having well counted them, lodging-places, viz. workshops, &c. If the reverend persons frequent such-like lodg- ings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned) : 4 O long-lived one ! that (lodging is infected by the sin called) Sctvadyakriyd.' (12)

Jaina Sutras Part I, passage 1640

7. Then she saw the large sun, the dispeller of the mass of darkness, him of radiant form, red like the Aroka, the open Kiwsuka, the bill of a parrot, or the Gu/^drdha 2 , the adorner of the lotus groups, the marker of the starry host, the lamp of the firma- ment, throttling as it were the mass of cold, the illustrious leader of the troop of planets, the destroyer of night, who only at his rising and setting may be well viewed, but (at all other times) is diffi- cult to be regarded, who disperses evil-doers that stroll about at night, who stops the influence of cold, who always circles round Mount Meru, whose thou- sand rays obscure the lustre of other lights 8 . (39)

Jaina Sutras Part I, passage 824

Having wisdom, Mahavlra committed no sin him- self, nor did he induce others to do so, nor did he consent to the sins of others. (8)

Jaina Sutras Part I

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